Tertia Pars
23. Summa III q.7 a.7–9: Christ's Freely Given Graces, Prophecy, and the Fullness of His Grace
Class of 2009-01-22
https://berquistcourse.com/course/theology/13-tertia-pars/023-summa-iii-q-7-a-7-9-christs-freely-given-graces-prophecy/

[0:00] The Father and the Son and the Holy Spirit, Amen. God our enlightenment. Guardian angels strengthen the lights of our minds, order and illumine our images, and rouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, help us to understand all that you've written. In the name of the Father, Son, and, Holy Spirit, Amen. I was reading a little, a little biographical sketch there of Pius X, Saint Pius X, huh?

[0:32] When he was bishop of Mantua, he would give the poor students a copy of the Summa Theologiae, just to anything to read. So, if he was here, he'd get you a copy.

[0:47] Okay. Let's just to recall a bit here the division of all these articles in question seven. It seems to me that the first what eight articles right are about the grace of Christ, and then in nine, ten, eleven, and twelve, it's sort of about if you can use the word the quantity of the grace, right? Okay. And the eight articles could be divided into two parts: the first six dealing with sanctifying grace, in general, and the virtues and gifts that are associated with it, in general, in particular, right?

[1:28] And now the two articles we'll be looking at first today, the ones for what is called gratia gratis data, right? Okay, and that's a distinction that's made when you talk about grace in the Secunda, but it's a common distinction. And the eighth article is about one particular gratia gratis data that is going to be taken up. Okay, so let's look at the objections here first. To the seventh one goes forward thus: It seems that in Christ there was not grace gratis data,

[2:11] for to the one who has something in its fullness, it does not belong for him to have that by partaking. The partaking, of course, means take a part, right? Have a part of it. But Christ had grace in fullness, according to that of John chapter one verse fourteen, where he said to be full of grace and what truth. That instead is behind the what articles or the different questions we're on now, right?

[2:46] We're taking up the grace of Christ first, and then we're taking up his his knowledge next, right? Then his power. But grace is gratis data. Seem to be certain partakings in a what divided way, and in a particular way that are attributed to diverse persons, according to that of one Corinthians twelve. We have a division of these graces, which Thomas will take up in the treatise on grace at some detail.

[3:18] There are divisions of graces, huh? Okay, and some are given this, and some are given that, right? So, therefore, it seems that in Christ there are not these what particular graces.

[3:40] Moreover, what is given to someone does not seem to be given to him what gratis, huh? Or what is owed to someone, I should say, right? What is owed to someone does not seem to be given to him gratis, gratuitously. But it was owed to the man Christ that he would abound in the what word of wisdom and knowledge, huh? And that he would be what powerful, right, in the powers for doing things and other things of this sort, which pertain to gracios gratis data, right?

[4:24] So he's objecting, saying, well, these things aren't what gratis in Christ; they're owed to him, right, because of who he is, huh? Since he is the what power of God and the wisdom of God, as Saint Paul says in one Corinthians.

[4:42] Therefore, it was not suitable for Christ to have graces gratuitously given. Moreover, graces gratuitously given are ordered to the utility of the faithful, according to that of one Corinthians twelve. To each one is given the manifestation of spirit to what utility to the building up of the church. So they sometimes distinguish this grace and say it's ordered really to others, not to the what sanctification or perfection, the one having it, huh?

[5:20] But for his service to the church and so on. But it does not seem to a habit does not seem to belong to usefulness or any other disposition if a man does not use that, right? For as it is said in Ecclesiasticus chapter twenty, hidden wisdom and unseen treasure, right? What usefulness is there in such things, huh? But Christ is not. We don't read how Christ used what all these graces gratis are gratuitously given.

[6:02] Especially as regards to the genera of what tongues. Therefore, in Christ, there were not all the what graces gratuitously given, huh? So you're all convinced, huh?

[6:19] Wait, Thomas will convince you of the opposite of what he thinks before he tries to convince you of what the truth is. But against this is what Augustine says in the Epistle to Dardanum, huh? How do they translate it in English.

[6:38] That just as in the head are all the senses, huh? So in Christ there were all the what graces, huh? Oh, Thomas says, I answer, it should be said that as has been had in the second part, the graces gratuitously given are ordered to the manifestation of faith and of spiritual teaching. But it is necessary for the one who teaches to have those things through which his teaching will be made manifest.

[7:22] Otherwise, his teaching will be what useless, huh? But of spiritual teaching of the faith, the first and the chief teacher is Christ, huh? Doesn't he say someplace, "Don't call yourself teacher"?

[7:45] According to that of Epistle to the Hebrews, chapter two, that when the beginning was what taken from being enunciated by the Lord to those who heard, in us was confirmed, and God rendering testimony, right, by signs and prodigious things. Hence

[8:08] it is manifest that in Christ there was most excellently all the graces given what gratuitously, as in the first and chief teacher of the faith, huh?

[8:27] You know Thomas's division there of the Gospel of Matthew. Came into the world, yeah. Went through the world, yeah. Now that middle part is going through the world. Thomas says he goes through the world teaching, huh? And so Thomas divides it according to the various aspects of Christ's teaching, huh? He's prepared for his teaching by what his baptism and by his temptation, right? So he's a proven spokesman, you might say, right?

[9:03] And then you have the what? Sermon on the Mount, Sermon on the Mount which is kind of the culmination of the teaching, right? And the Sermon on the Mount, which is what is it, five, six, and seven chapters, right? And then you have two chapters devoted to miracles confirming the teaching, right? And then you have him what? Selecting the twelve apostles and sending them out to teach, and then is refuting the disciples of John were a little bit confused about who he is, and the Pharisees, right?

[9:39] Okay. And then the next group of chapters, chapters thirteen through sixteen, Thomas says there he brings out the power of his teaching, right? And then the next group of chapters, seventeen to twenty, the end and final goal of his what teaching, right? Starting with the metamorphosis, the transfiguration on the mountain. So Thomas emphasizes very much the idea of being a what teacher, yeah.

[10:11] So if Christ is the first and the chief teacher of the faith, right, and the graces gratuitously given, as they're called, right, as distinguished from sanctifying grace, if those are the ones that are ordered to what the usefulness and the success, you might say, of your teaching, then it makes sense to say that Christ would have these in what abundance, yeah, being the first and what chief teacher of the faith, huh?

[10:47] So by antonomasia, he is the teacher, right? Now, in the first objection, right, Thomas says that's the one that said that the what this text in Saint Paul seems to speak of graces gratuitously given as kind of what particular graces, huh, and therefore not appropriate to Christ as a fullness of grace.

[11:24] Now Thomas here at the beginning of his reply here touches upon the distinction between the two races. To the first, therefore, it should be said that just as grace making one what acceptable, right,

[11:42] or sanctifying grace, as we sometimes call, it. is ordered to meritorious acts, huh, both interior acts, right, as well as exterior acts, huh, so grace gratuitously given is ordered to certain exterior acts, huh, that are making known or manifesting the what faith, huh, as is, for example, the operation of what miracles, huh, and other things of this sort, huh.

[12:24] Now in both graces, huh, Christ had fullness, right, in so far as what his soul was united to his what divinity, huh. He had full efficacy for perfecting all the foresaid acts, huh.

[12:49] But other saints who are moved by God as tools or instruments, right, not united. But separated tools, huh? They receive in a particular or divided way the efficacy to perfecting these or those acts, right? But not toward maybe perfecting all these acts, right?

[13:15] And therefore, in other saints, these graces are divided, as Saint Paul is talking on those texts. But they're not in a divided way in Christ, but in their fullness, huh?

[13:31] Okay. On the second text, there you have this text that in the Corinthians that Christ is the power of God and the wisdom of God, right?

[13:44] And Thomas makes a distinction here. To the second, it should be said that Christ is said to be the power of God and the wisdom of God, in so far as He is the eternal Son of God.

[14:00] And in this way, it doesn't belong to Him to have grace at all. Even sanctifying grace, huh? God has no grace, no sanctifying grace, huh? Because remember that text that he had earlier from Saint Peter that we become what partakers of the divine nature by grace, huh? Well, obviously God doesn't have to have grace then to partake of the nature that He is, huh?

[14:28] And thus, as what the eternal Son of God, it does not belong to Him to have grace, but more to be the giver of grace, huh? But it belongs to Him to have grace according to His what human nature, huh? So all this business about the grace of Christ presupposes a distinction between His divine nature and His human nature, and the grace pertains to the perfecting of His what human nature and not His what divine nature, right?

[15:02] In itself, you know, more the sanctifying grace, and then as the supreme and first and chief teacher, right, in these graces gratuitously given, right?

[15:18] Now, why didn't he go around speaking all these different languages? He could have done even, you know, John Paul II, right, his mastery of languages, huh?

[15:36] To the third, it should be said that the gift of tongues was given to the apostles because they were sent to teach all what nations, and that's at the end of the Gospel of Saint what Matthew, right, huh? Go make disciples of all nations, right, baptizing them in the name of the Father, the Son, Holy Spirit, and so on.

[16:02] Christ, however, in one what race only of the Jews wish to, in person, preach right, according to what he himself says in Matthew fifteen, chapter fifteen. I am not sent except to the what lost sheep of the house of Israel.

[16:29] And the apostle says Romans fifteen, I say Jesus Christ was the minister of what circumcision, which applies to the Jews. You know later on the debate there as to whether the Gentiles had to be circumcised, right? And it's not necessary, but

[16:49] and therefore it was not necessary that he would speak in what many languages. If he sent just to one people speaking one language, huh? Nevertheless, there was not lacking to him a knowledge of all what tongues, yeah, because even the hidden things of the hearts were not hidden from him, huh? As will be said below, huh? The vocal sounds of which are are signs of the thoughts of these men, right?

[17:21] I was wondering, every crowd, you know. It's become common, kind of, in the parish churches. You know, usually even the daily mass, you know, somebody's machine goes off. Kind of

[17:38] funny, feel kind of embarrassed, you know, sometimes, especially if maybe after communion or something, everything goes off. Nevertheless, he did not have without use this knowledge, just as is not useless the one as a habit, the one does not use when it is not what opportunities, right?

[18:04] Okay, now the eighth article he descends to one what gratuitous, huh? Grace, huh? Prophecy, right? To the eighth one goes forward. Thus, it seems that in Christ there was not prophecy,

[18:27] for prophecy implies a certain obscure and imperfect what knowledge, huh? According to that of Numbers chapter twelve, if someone among you is a prophet of the Lord through sleep or in a vision, huh? A vision, I will speak to him, huh? But Christ had a full and perfect knowledge, huh?

[18:55] Much more than Moses did, about whom there is joined afterwards that clearly and not through enigmas. Did he see what God? Right. Therefore, one ought not, in Christ, to lay down prophecies.

[19:18] And so, I saw a funny thing there. I forget where it was, but saying even Moses was a basket case. Trying to traduce it, you know. It's kind of a nice little pun. It's not somewhere I forget where it was. Down last few days.

[19:47] Moreover, just as faith is of those things which are not seen, and hope is of those things which are not had yet, so prophecy. Prophecy is of those things which are not present, but are at a what distance, huh? For prophecy is said to be, as it were, what, seeing or speaking at a distance. Speaking, Yeah, I found that it's kind of a strange word. Yeah. But in Christ, one does not place faith nor hope, as has been said above, right?

[20:26] Because of the imperfection, right? Christ had the clear vision, huh, in his human nature, the moment of his conception, and therefore he didn't have hope either, because hope is primarily to see God as He is, face to face, huh? So Christ wouldn't need hope, huh? He already had that. Therefore, also prophecy ought not to be placed in Christ. It seems to be something imperfect, obscure.

[21:05] Moreover, prophecy is of an inferior order than the angel. Whence about Moses, who was supreme among the prophets, as has been said in the second part.

[21:21] Augustine incidentally and Thomas Aquinas, they both are of the opinion that Moses among the ancients and Saint Paul among the moderns, so to speak, they both saw God as He is, face to face, in a passing way. And then Paul describes him being carried up to the third heaven. You know, he saw God as He is. I don't think the church has ever, you know, officially decided whether Augustine and Thomas are right, but but they both are of that position, right, huh?

[21:53] But it shows the eminence, right, of these two men, huh? That they, that even that Augustine and Thomas should think that they had that, huh?

[22:05] Um. But about Moses, said that he spoke with the angel in what solitude, right? But Christ was not less than the angels, according to the knowledge of the soul, but only according to the what suffering of the body, right? As is said in Hebrews two nine, that goes back to a text in the what Psalms, right, huh?

[22:37] Therefore, it seems that Christ was not a what prophet, huh? But against all this is what is said in Deuteronomy chapter eighteen verse fifteen: "I will raise up a prophet for you, the God, huh." I will raise up a prophet for you? From your what? Brothers, right? huh? In other words, he's going to salvation is from the Jews, right? It's going to be from, and he himself says Matthew thirteen, huh?

[23:10] After he's been kind of rejected by his hometown, a prophet is not without honor except in his own what? Country, right? So Christ seems to be saying that I'm a prophet, right? And that's one of the reasons why I don't have any honor here in my hometown, huh?

[23:30] And we know his father and his mother, and you know his father was carpenter and his mother, you know, one of us, you know. So how can he be so great? Okay.

[23:44] Answer: It should be said that a prophet is said to be quasi procul fans, huh? Or seeing at a what? Distance, yeah. In so far as he knows and says those things which are distant from the senses of what? Men, huh? As Augustine himself says in the sixteenth book against Faust, now Faust is a Manichaean, huh?

[24:18] I guess you know Augustine was kind of impressed with Faust, and then when he met the Faust, he couldn't really judge whether Faust was saying the truth or not in this high high flowing things he was talking about. But he found out that Faust didn't know, I guess, the liberal arts, right? So he didn't know the the things that Augustine could judge. He continued to know, right?

[24:41] And so how could he be, you know, so you know made him kind of doubt whether he knew these higher things. He didn't know the lower things.

[25:00] It should be considered, however, that one cannot be said that someone is a prophet from this that he knows and announces those things which are what? Others, yeah. With which he himself is what?

[25:26] Not. And this is manifest both in place and in time. For someone existing in Gaul would know and announce to others in Gaul, others existing in Gaul, those things which are then in what are done in Syria. He would be what? Prophetic, right? Huh? Just as Eliseus said to Giezi, in what way a man what came down from the chariot and encountered him, right?

[26:10] But if someone existing in Syria announced those things which are there, this would not be what prophetic. And the same thing appears according to time. For it is prophetic that Isaiah foretold that Cyrus, Cyrus, the king of the Persians, would rebuild the temple of God, as is clear from Isaiah chapter forty-four. But it was not prophetic that Esdras wrote this, right? In whose time this was made or done?

[26:54] If therefore God or the angels or even the blessed know and announce those things which are what distant from our knowledge, this does not pertain to what prophecy.

[27:13] Because in no way do they what attain our status. So God is not a prophet, huh? But Christ, however, before what the passion reached our what status? Huh? Insofar as he is not only a comprehensor, right, one who had the vision in his soul, but also on the way, because his body was not yet what glorified, right? He's still a viator, huh? When on the way, and therefore it was prophetic that those things which were distant from the knowledge of others on the way, he both what knew and announced, right?

[28:14] And for this reason, there is said to be in him what prophecy, huh? That's kind of a subtle way Thomas has of saying that we can speak of prophecy in Christ, huh? Because in some ways, what

[28:32] with us, huh? At least in the condition of his what passable or sufferable, able to suffer body, right? Now, the first objection, huh? Whereas quoting the text here, it seems to indicate that. Prophecy is an obscure and imperfect knowledge, right?

[29:03] To the first, therefore, it should be said that by those words is not shown that it's of the very definition of prophecy, a what enigmatic or dark knowledge, right? Which is through a dream or any vision, but it is but is shown there the comparison of other prophets who, in a dream and in a vision, received divine things, but that comparison to Moses, right? Who clear and not through what enigmatic or dark things saw God,

[29:43] who nevertheless is called a prophet according to that Deuteronomy. There is not a prophet greater what greater prophet in Israel than what Moses, right? It, however, can be said that although Christ had a full and open knowledge as regards the what intellectual part of him, his understanding, his understanding,

[30:18] he had nevertheless in his imagination certain likenesses in which also he could what look upon divine things. Insofar as he was not only a what comprehensor one who got a hold of the thing thereafter, but also he was on the way right, the viator.

[30:56] So Thomas seems to be saying there that that like Moses and even more so, of course, than Moses, he has this clear vision, right? But can also have this kind of what in the imagination, right? Just as the what lesser prophets, right, had revelations in the imagination in their sleep, right.

[31:25] Christ seems to share all this, right? We'll see this when we get into Thomas talking about Christ's knowledge later on. He will give not only several kinds of supernatural knowledge in Christ,

[31:42] but also what a knowledge that comes with experience. So he may be more and more like us in all things but sin. But here's a little bit something like that. He seems to share even in the what less perfect right forms.

[32:10] Reminds me of Saint Francis de Sales. I guess his his feast comes up this Saturday. I think. Do you have the same thing? Yeah, yeah. But sometimes he he teaches a little bit of a parable. I says he says Christ seems to have favored this way of teaching. So I'm going to teach the parable, right? But a parable kind of works through the what imagination, yeah.

[32:40] Now the second objection. back for a second to that. This is arguing that well we argued before that Christ didn't have faith and hope because of the imperfection of them, right?

[32:55] And and because the things are not present that they're about and so on. Isn't prophecy like that? Huh? Not about things that are present.

[33:06] Thomas says to the second, it should be said that faith is of those things which are not seen by the one believing, right? So you remember the definition of faith from the Epistle to the Hebrews, right? The substance of things hoped for, right? The conviction of what is not seen, right? So since Christ sees these in the very beatific vision, he can't have faith, right? Contrary to the very definition of faith.

[33:36] Likewise, hope is of those things which are not had by the one what? Hoping, right? What we hope for primarily is the vision of God, and Christ already has that, right? So it'd be kind of contrary to what faith and hope are that Christ would have those, right?

[33:56] But prophecy is of those things which are distant from the common sense of men, with whom the prophet lives together, right? And communicates in the status of what? Being on the road, right? And therefore, faith and hope are repugnant to the perfection of the beatitude of Christ, who enjoys the vision of God, but not what? Prophecy, right?

[34:32] You see that? Yeah. What about the angel being above? To the third, it should be said that the angel, since he is a comprehensor, right? Reminds

[34:51] you of what Saint Paul says, you know, he's running to comprehend, right? To get a hold of God, huh? Since the angel, since he's a comprehensor, what does Christ say about the little ones? Their angels always see the face of my Father in heaven, right? Well, since he's a comprehensor, he is above a prophet who is a pure what? Wayfarer. That's a good way. Good way to death.

[35:20] Okay. But not, however, above Christ, who at the same time is a wayfarer because of his body, his condition, and a comprehensor, right? One who comprehends, who enjoys the beatific vision.

[35:38] So that solves the problem, doesn't it? Thomas says if you raise an objection, you don't solve it. You're digging a hole and making somebody fall into it.

[35:57] Now we have a number of articles that are going to deal with what the fullness of Christ's grace, huh? In the first article, of course, is about whether there's a fullness of grace in Christ, right?

[36:21] And then next article, I guess he's going to answer yes to that, whether this is private to Christ, right? Proper to Christ. I know we say this prayer there. Hail Mary, full of grace. So we have to see about that.

[36:41] To the ninth one goes forward. Thus, it seems that there is not in Christ a fullness of grace, huh? For from grace are derived the virtues, as has been said in the second part.

[36:59] I think we mentioned before, huh? That when Thomas takes up grace and the virtues there in the second part, he'll say that sanctifying grace is in the soul itself, huh? And just as naturally from the soul itself there proceeds the power of understanding and the power of willing, right? So from the grace that's in the soul itself, right, there proceeds in the understanding belief, right? Faith, the theological virtue of faith, and in the will, hope and in charity, okay.

[37:40] So it makes that truth. But in Christ there were not all the what virtues, huh? For there was not in him faith nor hope, right? Therefore, in Christ there was not the fullness of grace, huh? There's not the effect you might say of grace, huh?

[38:04] Grace didn't produce in his mind faith and hope like it does in my mind or your mind. Moreover, as is clear from those things which are said in the second part, grace is divided into operating grace and cooperating grace.

[38:26] Now, operating grace is said to be that to which the impious person, right, is justified, huh? Which was not having a place in Christ, who was never subject to any sin. Therefore, in Christ there was not a fullness of what grace, huh?

[38:53] Moreover, James chapter one verse seventeen, it is said, huh? Every what optimal gift, right? And every perfect gift is from above, coming down from the Father of what? Lights. I love that text there because I kind of like the light of the mind, right? And it's kind of almost you know saying that what the natural light of reason and the light of faith, and of course later on the light of glory, right?

[39:29] But these are you know what these are perfect gifts, right? Come down from the Father of, lights. But what comes down is had in a what particular way, right? And not fully. Therefore, no creature, not even the soul of Christ, is able to have a fullness of the gifts of what grace, Son. But against all this nonsense is what is said in John one. We saw him full of grace and truth.

[40:09] That's a pretty good. That's even better than Augustine, right? Even more authoritative than than the text of Augustine I answer it should be said that that is said to be fully had, right? Which is had wholly and what perfectly, right? Now Aristotle in the I think it's the third book of natural hearing, the physics says that whole and perfect mean almost what same thing. And in the fifth book of wisdom, rather the metaphysics, when he takes up the names there, right, of the causes and the names of the subject of wisdom and the names of the properties, right, which are the perfection or the defect of being.

[41:06] Then he takes up the word perfect first, and then later on the word whole. That's the way Thomas divides the text. There's other words that come in there attached to these considerations, but the principal words are perfect and whole. And then he refers to what Aristotle said, right?

[41:25] Ah, now wholeness and perfection can be observed in two ways. or noted in two ways. In one way, according to the what intensity of it, huh?

[41:46] As if I say someone has fully whiteness, if he has it, huh? As much as it is apt to be what had, huh? Another way, according to virtue or power.

[42:06] A lot of times Thomas uses the word virtue. There's something in the sense of power, right? Know how they translate the translated virtue or power there in your text.

[42:18] Who has the gift of tongues here in English? Yeah. Use virtue or power. What do they use there for the word virtus? Second one.

[42:30] Another way, according to virtual power, for example, if someone is able to what fully have life, if someone is said to fully have life, who has it according to all its effects or all the operations of life? And thus man has fully life, not over the brute animal or the plant, right? Don't have understanding or willing.

[43:03] Now he says in both of these ways Christ had the fullness of grace. First, because he had it in the summit according to the most perfect way that is able to be had, and this appears first from the nearness of the soul of Christ to the cause of grace. For it has been said that the more something receptive is nearer to the cause that is flowing in something, right, the more abundantly it what receives, right.

[43:40] So the closer you are to the fire, the more you receive the the warmth of the fire, and therefore the closer you are to God, the more grace is what poured into your soul, right? But it couldn't be closer to what God than to be joined, right, in the same person to God,

[44:02] and therefore the soul of Christ, which is more nearly joined to God among all what rational creatures, receives the greatest what flowing in of grace.

[44:21] Secondly, from the comparison to the what effect, huh? For thus the soul of Christ received grace that from it, in some way, it would be what transferred, right, poured over into others, and therefore it is necessary that he had the greatest grace, just as fire, which is the cause of heat in all hot things, is most of all what hot, huh?

[44:56] Likewise, as far as the power of grace, he had grace fully because he had it to all the operations or the effects of grace, and therefore, and this therefore because grace was given to him as to what the universal beginning or source in the genus of all those having what grace, huh?

[45:26] But the power of the first beginning of some genus extends itself universally to all the effects of that genus, just as the sun, huh, which is universal cause of generation in the plants and so on, huh? Its power extends to all those things which come under what generation, right? So we never get these plants growing around here again. It's going to be the sun that's going to be coming down here, and thus the second fullness of grace is to be noted in Christ.

[46:01] In so far as what his grace extends itself to all the effects of grace, huh? Which are the virtues and the what gifts the gifts of the Holy Spirit and other things of this sort, right?

[46:26] Okay. So he argues what on the one hand for the first kind of fullness, right? That no one, no creature, right, is rational creature is closer to God than the soul of Christ, huh? Because the human nature of Christ is joined to the very person, right? Therefore, he sees the fullness, right?

[46:51] Since no one could be closer to God than that, right? No creature could be closer to God. In the way the human nature of Christ is a creature, huh? But no creature, a rational creature, could be closer to God than to be joined in person, right? Therefore, he must receive grace in the what fullest way possible, right? And then he's also set up as the what?

[47:19] You know, it doesn't say John had after he says he's full of grace and truth, and that we've all received from him, right? huh? He's set up as a universal source of what? Grace and all the virtues and gifts and the rest of us, right? And therefore, he has to have the fullness of power, right, to all the effects of grace, huh? Okay.

[47:44] So now, what about this objection? Hey, how about this faith and hope, right? Huh? My grace is more powerful than his, isn't it? Because my grace results in faith and hope, and he doesn't have this effect, right?

[48:06] Okay. That's a little bit, like saying, you know, my mind is is what has more ability than Christ's mind because I'm able to be mistaken. He's not.

[48:18] See, that's really a defect of ability, right? But I'm able to be mistaken, right? Huh? To the first, therefore, it should be said that faith and hope name effects of grace, but with a certain right defect, right? Which is on the side of the one receiving grace, huh?

[48:42] In so far as faith is of things not seen yet, right? And hope of things not yet had, huh? Whence is not necessary that in Christ, who is the author the source of grace, right? That there would defects which faith and hope imply, right, or involve. But whatever is a perfection in faith and hope, right, is in Christ much more what, perfectly. Just as in fire, there are not all the what ways of having heat; a defective way for the defect of the subject, right?

[49:26] But whatever pertains to the perfection of what, heat, huh? Okay. Some things I know not not in strict sense, but I just have probability about right

[49:57] What does Christ have just probability about some things? There's a defect in only having what, Probable right Christ understands probable arguments, right? But his mind is not in this state of what, semi-doubt, right?

[50:17] So that's not really a what, an ability that I have. He doesn't have, right? Okay. Now the second objection, right? What about this justification of the impious, right?

[50:57] To the second, it should be said that to operating grace there pertains per se, right, to make one what, just, right? But that one makes someone just from being impious. This happens to him on the part of the subject in whom there is found what, sin.

[51:21] So the soul of Christ, therefore, was justified, right, through operating grace, in so far as he was made just through it, and holy from the very beginning of his conception, not that he was what, a sinner, right? Okay.

[51:46] So when Socrates teaches Mino, Mino's slave boy, the way to double a square, right? The slave boy was originally mistaken about how to double a square, right?

[52:06] So does it belong to teaching a man how to double a square, which is the way you take the diagonal of a square, right? That's the way you do it. But in teaching the slave boy that, is it essential to teaching someone how to double a square that you remove him from the state of being the slave boy?

[52:27] Socrates asks the slave boy, "How do you double a square?" The slave boy says, "You double the side." Well, the slave boy is mistaken as to how to double a square, right? Because if you double the side of a square, you get a square four times as big, right? Okay.

[52:49] But if the slave boy had said to Socrates, "I don't know," okay. Then he would have learned how to double a square without ever having been what mistaken, right? See, kind of a new analogy I'm making here, right?

[53:09] So Thomas is saying it belongs to operating grace to make you justified in the sight of God, right? It doesn't belong to operating grace necessarily that removes sin from you, right? Although it does so in the case of someone who is in the state of sin, right? Okay.

[53:34] But that's not ever the case in Christ, right? So operating grace in Christ doesn't have to remove him from what a state of sin, right? Just like my teaching you how to double a square might not necessarily have to remove you from being mistaken about the matter. Usually we are mistaken before we we know, huh Okay?

[54:18] No, it doesn't. Okay, here here's the footnote here. To the third, it should be said, and says some codices right add this response to the third, right? So let's go to that.

[54:36] To the third, it should be said that the fullness of grace is attributed to the soul of Christ according to the capacity of the creature, not in comparison to the fullness, the infinite fullness of the what divine goodness, right?

[54:57] So grace is always, even in the soul of Christ, sanctifying grace is always what you know partaking of the divine nature and therefore can't be as full as the divine nature itself. Okay.

[55:17] So you're talking about the fullness of grace according to capacity of the creature, right? Which can never be equal, right? To divine nature itself. You're never going to find out if this is private to Christ, huh? To have the fullness of grace, huh? What are you going to say here about Lexorandi, lex credendi, huh? What about the Mary being called full of grace, right?

[55:49] What about Dion's article there, huh? Grace of Mary and stuff. I think it's Daddy Gorda, right? So it's good, huh? Christ, the tenth, they're giving.